Jain Dharm Me Striyo Ke Adhikar

This Jain text, "Jain Dharm me Striyo ke Adhikar" (Rights of Women in Jainism) by Parmeshthidas Jain, argues for the equal rights and status of women within Jainism, both religiously and socially.

The author asserts that Jainism is remarkably liberal in granting women the same religious rights as men. This includes the ability to perform puja (worship) and prakshal (ritual cleansing of idols), to follow higher vows as shravikas (female lay followers), to study religious scriptures, and to become aryikas (nuns) who can take the five great vows (Panch Mahavrat).

Socially, the text highlights that Jainism has historically provided equal rights to women, contrasting this with the influence of Vedic Dharma, which, according to the author, has caused the Jain society to forget these principles. Under Hindu law, sons, not daughters, are considered heirs to property, but the text emphasizes that Jain scriptures grant daughters equal rights to their father's property. This is supported by an example from the Adipurana by Acharya Jinasena, stating that daughters are entitled to an equal share of wealth along with sons.

The text provides numerous examples from Jain scriptures to illustrate the respect and honor accorded to women in Jain tradition. It mentions Jain kings showing respect to their queens by rising to greet them and offering them half their seats, citing an instance where Maharaja Siddhartha offered his queen, Priyakarini, half his seat when she came to discuss her dreams. The text also highlights instances of queens attending royal courts and receiving respect.

Furthermore, the author contrasts this with Vedic texts that prohibit women and Shudras from studying scriptures. In contrast, Jain texts grant women the right to study the eleven Angas (parts of Jain scriptures), citing an example from the Harivanshapurana where Aryika Sulochana was a holder of the eleven Angas. Women are also described as performing puja and prakshal, with examples of Anjana Sundari, Madanavega, and Mainasundari engaged in these practices.

The author addresses the current situation where some orthodox individuals in Jain society may try to prevent women from performing these religious duties, despite women having the right to become aryikas. The text questions the logic of restricting women from performing prakshal (a ritual that can lead to worldly attachments) while allowing them to undertake practices like becoming aryikas, which are considered causes of samvara (restraint of karma) and nirjara (shedding of karma) leading to moksha (liberation).

The text reiterates Jainism's inherent impartiality, stating it does not discriminate based on gender, caste, or lineage. It criticizes "stubborn individuals" who have tarnished Jainism's reputation with discriminatory statements, influenced by other cultures, and attempts to suppress women's rights. The author quotes Acharya Pandit Todarmal, who advised disregarding such biased interpretations of Jain scriptures.

The text strongly refutes the idea that women are unqualified for puja and prakshal, even pointing out that Shudra girls could perform these rituals according to the Gotamcharitra. It further illustrates women's participation in religious life by describing a Brahmin woman, Sthandila, who devoted herself to the worship of Jin Bhagwan and offered food to virtuous monks.

The author contrasts the teachings of Jainism with the verse by Tulsidas that declares women, Shudras, and the ignorant deserving of punishment. In direct opposition, Jainism emphasizes respecting and honoring women and granting them equal rights. The text highlights that Lord Rishabhdev, the first Tirthankara, personally educated his daughters, Brahmi and Sundari, emphasizing the importance of knowledge for women. He stated that a woman educated and virtuous is considered foremost among women, and encouraged his daughters to pursue learning, recognizing it as the right time for them.

In conclusion, the text laments that despite Lord Rishabhdev's emphasis on women's education and respect, some who claim to follow him today prevent women from studying and performing religious rituals. It suggests that historically, selfish men kept women ignorant and treated them like animals, creating biased scriptures to denigrate them. The passage ends with a quote from a scholar criticizing women, indicating that this negative portrayal is being discussed further on page 128.